In 1917, the French poet Guillaume Apollinaire predicted the "death" of books in one or two centuries and their replacement by film and sound. In the early sixties, Marshall McLuhan proclaimed the end of the "Gutenberg Galaxy." Neither of these predictions has yet happened. Nonetheless, the development of computer science and the spread of the Internet have already changed the landscape of the media and affected the fields of book publishing, journalism, cinema, and television. In his new book, Hoveyda, who was involved with cinema and literature for many years, scrutinizes the relationship between the different forms of media and art. Drawing on his varied experience as well as on his knowledge of the arts and media, he explains how "cinema" literally existed before literature or articulate language, and that all other forms of communication stem from this innate capability to think cinematically. Looking at the extraordinary technological developments in the fields of cinema, television, and communications, Hoveyda finds a "hidden purpose" behind them; a kind of "common thread" that illustrates and explains the quest of humans for communication. As far back as one can go, Hoveyda finds that humans were always preoccupied with the question of how to communicate what was going on in their minds. They tried--and found--ways of transmitting to one another the impressions and ideas churning in their heads. Prehistoric cave drawings, hieroglyphs, literature, and canvas paintings were and are part of such attempts. This progression of inventions seems to pursue a linear path toward "externalization" of their people's thoughts and dreams. The pinnacle of this "externalization" will be reachedwhen it becomes "automatic" and foregoes the use of heavy equipment. Bunuel once told the author and his friends that he dreamt of the day when he would sit in a darkened room and project on a wall the film he was concocting in his head. This is exactly the goal of the technological progress we witness. Hoveyda's survey also includes a description of the evolution of modern cinema as he witnessed it; some new and revolutionary remarks about film appreciation and filmmaking; discussion of television and how it differs from cinema; and observations on the impact of media on one another as well as the influence of the more recent technologies on "narration" styles. A provocative account that will be of interest to scholars, researchers, students, and anyone involved with the development of communications.

This book is ambitiously inter-disciplinary. Its eleven works, in full colour, form a striking contribution to the commonwealth of colour studies and to a possible unification of C. P. Snow's Two Cultures. Colour and inter-disciplinarity go hand in hand. This so often involves the authors leaving the comfort zone of their original specialty and striving for excellence in another. The personal story of Franziska Schenk is but one good example. Colour in Art, Design and Nature may be divided into four main sections, defined in terms of the authors themselves. First, there are two contributions by biologists. Second, the largest section is by practicing artists. Third, there are two engineering-based contributions. Finally, two contributions address some of the historical proponents of colour theory and art. It seems that our perceptions of aesthetics and beauty must be very flexible indeed so as to find absolute opposites equally fascinating. If so, it goes to show how wonderful are the construction and operation of the human brain. Does psychology win in the end? Does colour lead to a single culture?"

This text is part of the "Bristol Introductions" series which aims to present perspectives on philosophical themes, using non-technical language, for both the new and the advanced scholar. This introductory text examines how questions of understanding the pictorial and narrative arts relate to central themes in philosophy. It addresses such issues as: how can pictorial and narrative arts be usefully contrasted and compared?; what in principle can be, or cannot be, communicated in such different media?; why does it seem that, at its best, artistic communication goes beyond the limitations of its own medium - seeming to think and to communicate the incommunicable?; and what kinds of thought are exercised in the pictorial and narrative arts? Both refer to or represent what we take the world to be, and in so doing make the concepts of aesthetic judgement and imagination unavoidable. The ways of understanding art are ways of understanding what it is to be human. Much of what baffles or misleads us in the arts invokes what puzzles us about ourselves. The issues raised are therefore central to philosophy as a discipline - failures in understanding art can be philosophical failures.

Why is the philosopher Hegel returning as a potent force in contemporary thinking? Why, after a long period when Hegel and his dialectics of history have seemed less compelling than they were for previous generations of philosophers, is study of Hegel again becoming important? Fashionable contemporary theorists like Francis Fukuyama and Slavoj Zizek, as well as radical theologians like Thomas Altizer, have all recently been influenced by Hegel, the philosopher whose philosophy now seems somehow perennial- or, to borrow an idea from Nietzsche-eternally returning. Exploring this revival via the notion of 'negation' in Hegelian thought, and relating such negativity to sophisticated ideas about art and artistic creation, Andrew W. Hass argues that the notion of Hegelian negation moves us into an expansive territory where art, religion and philosophy may all be radically conceived and broken open into new forms of philosophical expression. The implications of such a revived Hegelian philosophy are, the author argues, vast and current. Hegel thereby becomes the philosopher par excellence who can address vital issues in politics, economics, war and violence, leading to a new form of globalised ethics. Hass makes a bold and original contribution to religion, philosophy, art and the history of ideas.

This is a long-awaited reissue of Jerrold Levinson's 1990 book Music, Art, and Metaphysics, which gathers together the writings that made him a leading figure in contemporary aesthetics. Most of the essays are distinguished by a concern with metaphysical questions about artworks and their properties, but other essays address the problem of art's definition, the psychology of aesthetic response, and the logic of interpreting and evaluating works of art. The focus of about half of the essays is the art of music, the art of greatest interest to Levinson throughout his career. Many of the essays have been very influential, being among the most cited in contemporary aesthetics and having become essential references in debates on the definition of art, the ontology of art, emotional response to art, expression in art, and the nature of art forms.

This anthology provides comprehensive coverage of the major contributions of analytic philosophy to aesthetics and the philosophy of art, from the earliest beginnings in the 1950's to the present time.
Traces the contributions of the analytic tradition to aesthetics and the philosophy of art, from the 1950's to the present time.
Designed as a comprehensive guide to the field, it presents the most often-cited papers that students and researchers encounter.
Addresses a wide range of topics, including identifying art, ontology, intention and interpretation, values of art, aesthetic properties, fictionality, and the aesthetics of nature.
Explores particular art forms, including pictorial art, literature, music, and the popular arts.

Continuities in artistic form from the fourteenth century in Italy to the present are examined, with emphasis on two overriding tendencies: (1) the formalization of visual representations and their interpretations, and (2) the association of that formality with extreme individualism in the Western world. Challenges to the tradition struck only at certain aspects of it (such as strict perspective and the hierarchy of subject matter) but did not undercut such fundamental characteristics as the nature of a given visual space or harmony derived from concentration of elements rather than, for example, cumulative distribution of elements, commonplace in Islamic and Early Christian art. Theories of art history and criticism have expressed the same inclination toward focusing on pictorial form and the contextual implications of it, not just because post-medieval art does so, but also because of the influence of Enlightenment philosophical thought. Kantian epistemology, too, reduces knowledge to form, a development that led theorists of Pure Visibility to establish an abstract formalism in opposition to the doctrines of content in the idealistic aesthetics that had survived from the pre-Christian Era. It is no accident that the development of this theory is coeval with the emergence of modernism, for both are expressive of the same individualistic concept of existence. Attempts to resist the conception of art as order on the grounds that such rationalism is inimical to free thought have ultimately revealed themselves to be alternative versions of what they resist; thus, deconstructionism, for example, is hardly more than an extreme formalization of conventional criticism.

This book gathers together essays written by leading scholars of adaptation studies to explore the full range of practices and issues currently of concern in the field. The chapters demonstrate how content and messaging are shared across an increasing number of platforms, whose interrelationships have become as intriguing as they are complex. Recognizing that a signature feature of contemporary culture is the convergence of different forms of media, the contributors of this book argue that adaptation studies has emerged as a key discipline that, unlike traditional literary and art criticism, is capable of identifying and analyzing the relations between source texts and adaptations created from them. Adaptation scholars have come to understand that these relations not only play out in individual case histories but are also institutional, and this collection shows how adaptation plays a key role in the functioning of cinema, television, art, and print media. The volume is essential reading for all those interested both in adaptation studies and also in the complex forms of intermediality that define contemporary culture in the 21st century.

What is art; why should we value it; and what allows us to say that one work is better than another? Traditional answers have emphasized aesthetic form. But this has been challenged by institutional definitions of art and postmodern critique. The idea of distinctively artistic value based on aesthetic criteria is at best doubted, and at worst, rejected. This book, however, champions these notions in a new way. It does so through a rethink of the mimetic definition of art on the basis of factors which traditional answers neglect, namely the conceptual link between art's aesthetic value and 'non-exhibited' epistemological and historical relations. These factors converge on an expanded notion of the artistic image (a notion which can even encompass music, abstract art, and some conceptual idioms). The image's style serves to interpret its subject-matter. If this style is original (in comparative historical terms) it can manifest that special kind of aesthetic unity which we call art. Appreciation of this involves a heightened interaction of capacities (such as imagination and understanding) which are basic to knowledge and personal identity. By negotiating these factors, it is possible to define art and its canonic dimensions objectively, and to show that aforementioned sceptical alternatives are incomplete and self-contradictory.

This richly illustrated volume explores the eroticization of death in the literature, art, and music of the nineteenth century, and in the popular culture of our time.

Death was the natural enemy of love in the arts of the West until the late eighteenth century, when the two mated in artistic fancy to celebrate death as a font of sensual bliss. Through the nineteenth century, voluptuous visions of death pervaded high culture. Keats fell half in love with easeful death, and, as Heine told it, Life only warms in death's cold arms. For Whitman, death was the word of the sweetest song. Flaubert tempted his Saint Anthony with Lust and Death fused into a single figure. Zola saw love and death intermixed in the somber pit of the human soul. At mid- century, painters and poets alike competed in depicting Ophelia drowning in ecstasy. At the century's end the figure of the femme fatale haunted the cultural elite. After 1914, the entire morbid complex sank into popular culture.

What was the source of this eroticization of death in the arts? To answer this question, Rudolph Binion explores a rich variety of prose and poetry, painting and sculpture, and lyrical and instrumental music, interlacing love and death. He compares modern and premodern treatments of key subjects such as Salome and Mary Magdalene, supporting his text with an array of arresting illustrations. In conclusion, he traces this fantasy of carnal love beyond death to the Christian message of spiritual love beyond death, which modern, post- Christian culture has both discarded and salvaged.

In "Love Beyond Death: The Anatomy of a Myth in the Arts," Rudolph Binion investigates the various art forms where the conjunction of love and death is found and provides an explanation for this bizarre match. Supporting his text with some of the most sinister, alluring, and provocative images from the nineteenth century, Binion provides the reader with a dizzying account of the development of this artistic obsession, and of its passage into the popular culture of the twentieth century.